Tag Archives: Shiism

Sunnis in the view of the Takfiri Twelver Shia Sect


بسم الله الرحمن الرحیم

Is there a sect as takfiri and hateful as the Imami Twelver Shia sect?

Non-Shias in the view of Taqiyyah-free Takfiri Twelver Shia Sect

https://youpuncturedtheark.wordpress.com/2015/08/22/non-shias-in-the-view-of-taqiyyah-free-twelver-shiism/

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Imam al-Ridha dissociates himself from the Shia & Prays against them


Powerful Production that can serve Dawah purpose and can also be used for refuting the Shi’a beliefs.

Imam Ali al-Redha disassociates himself from the Shia and prays to Allah against them because they have exaggerated the status of Ahlul-Bait and claim for them things which Ahlul-Bait never claimed for themselves.

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Why I left the Shia sect?


Note: We will keep updating this post as the brother makes new posts. 

Written by brother Husayn
Original article link

بسم الله الرحمن الرحیم

Assalamu Alaikum,

As requested by some of the brothers on this and other forums, I am officially announcing my rejection of Shiism and my acceptance of true Islam – that of Ahlul Sunnah wal Jama’a.

I’m going to keep this as a short introduction for the time being, and later on, insha’ Allah, I will expound in further detail on exactly why I made this decision.

For some background information regarding myself – all that I will divulge at present is that I currently live in the western world and was born and raised as a Shi’i, and am in my late 20s. Continue reading

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Shia scholar: Most Shia Tafsirs are far from the Quran


بسم الله الرحمن الرحیم

al-Salamu `Aleykum,

The Shia scholar al-Sayyid al-`Allamah Hashim Ma`rouf al-Husayni, he discusses the narrations in al-Kafi which mention that there are verses referring to the 12 Imams, he wrote in his book “Dirasat fil-Hadeeth wal-Muhadditheen” pg.314:

وقد أورد في الكافي نحوا من اثنين وتسعين رواية تتضمن تفسير أكثر من مئة آية بعلي والأئمة من ولده ( ع ) وأكثرها بعيدة عن مداليل الألفاظ وأسلوب القرآن

[ He (al-Kulayni) has included in al-Kafi around ninety two narrations, containing the interpretation(Tafseer) of more than a hundred verses as referring to `Ali and the Imams (as), and most of these interpretations are very far from the apparent wording and the method of the Qur’an.

An example from this kind of narration, is what he narrated from `Ali bin Muhammad, from Ahmad bin Muhammad bin `Abdullah regarding the verse:
{I swear by this city, [Makkah] – (1) And you, [O Muhammad], are free of restriction in this city – (2) And [by] the father and that which was born [of him], (3) We have certainly created man into hardship. (4)}

He said: “The father and what was born of him” is `Ali and his children the Imams (as) who are born from his progeny. ]

This sect fails when it comes to anything remotely related to the book of Allah.

By Hani
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Posted here by 13S2010

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al-Khoei on the corruption (Tahreef) of the Quran


al-Salamu ‘Aleykum,

The grand Shia scholar al-Mirza Habibullah al-Khoei in his famous sharh called “Minhaj al-Bara’ah fi Sharh Nahjul Balagha” discusses the corruption of the Quran and I will quote from his book, firstly he starts by stating many examples of Shia Hadiths on Tahreef:

Then he says on pages 219 to 221:

[219]

و الانصاف أنّ القول بعدم النّقص فيه ممّا يمكن إنكاره بعد ملاحظة الأدلة و الأخبار التي قدّمناها ، فانّها قد بلغت حدّ التّواتر ، مضافا إلى أخبار ورود الامة على الحوض و قولهم بعد سؤال النّبيّ صلّى اللّه عليه و آله عنهم كيف خلّفتموني في الثقلين : أمّا الأكبر فحرقناه ( فبدلناه خ ل ) و أمّا الأصغر فقتلناه ، و هذه الأخبار أيضا متواترة ، و مع التّنزل عن بلوغها حدّ التواتر نقول : إنّه بانضمامها إلى الأخبار الاول لا محالة تكون متواترة مفيدة للعلم بثبوت النّقصان، إذ لو كان القرآن الموجود بأيدينا اليوم بعينه القرآن المنزل من السّماء من دون أن يكون فيه تحريف و نقصان ، فأىّ داع كان لهم على الطبخ و الاحراق الذي صار من أعظم المطاعن عليهم .

فان قلت : إذا ثبت وقوع التّغيير في القرآن فكيف يجوز لنا قرائته ؟ بل اللازم قرائته على نحو ما انزل فيما اطلعنا عليه .

قلت : إنّ الأئمة عليهم السلام رخّصونا على ما هو الموجود الآن و لم يأذنوا بقرائته على نحو ما انزل .

يدلّ على ذلك ما رواه في الكافي مرسلا عن سهل بن زياد عن محمّد بن سليمان عن بعض أصحابه عن أبي الحسن عليه السّلام قال : قلت له : جعلت فداك إنا نسمع الآيات في القرآن ليس هي عندنا كما نسمعها و لا نحسن أن نقرأها كما بلغنا عنكم فهل نأثم ؟

فقال عليه السّلام : لا ، اقرءوا كما تعلّمتم فسيجيئكم من يعلّمكم .

و فيه أيضا باسناده إلى سالم بن سلمة ، قال : قرء رجل على أبي عبد اللّه عليه السّلام و أنا أستمع حروفا من القرآن ليس على ما يقرئها النّاس ، فقال أبو عبد اللّه عليه السّلام :

مه كفّ عن هذه القرائة و اقرء كما يقرء النّاس حتّى يقوم القائم عليه السّلام : فاذا قام قرء كتاب اللّه على حدّه و أخرج المصحف الذي كتبه عليّ عليه السّلام .

فان قلت : سلّمنا وجود التّحريف فيه فلم لم يصحّحه أمير المؤمنين عليه السّلام حيثما جلس على سرير الخلافة مع أنّه لم يكن منه مانع يومئذ .

قلت : إنّه عليه السّلام لم يتمكن منه لوجود التقية المانعة من حيث كونه مستلزما

[ 220 ]

للتشنيع على من سبقه كما لم يتمكن من إبطال صلاة الضحى ، و من إجراء متعتي الحجّ و النّساء ، و من عزل شريح عن القضاوة ، و معاوية عن الامارة ، و قد صرّح بذلك في رواية الاحتجاج السّابقة في مكالمته عليه السّلام مع الزّنديق .

مضافا إلى اشتمال عدم التّصحيح على مصلحة لا تخفى ، و هو أن يتمّ الحجة في يوم القيامة على المحرّفين المغيّرين من هذه الجهة أيضا بحيث يظهر شناعة فعلهم لجميع أهل المحشر ، و ذلك بأن يصدر الخطاب من مصدر الرّبوبيّة إلى امّة محمّد صلّى اللّه عليه و آله ، و يقال لهم : كيف قرأتم كتابي الذي أنزلته إليكم ؟ فيصدر عنهم الجواب ،

بأنّا قرأناه كذا و كذا ، فيقال لهم : ما أنزلناه هكذا فلم ضيّعتموه و حرّفتموه و نقصتموه ؟

فيجيبوا أن يا ربّنا ما قصّرنا فيه و لا ضيّعناه و لا فرطنا ، بل هكذا وصل إلينا .

فيخاطب حملة الوحى و يقال لهم : أنتم قصّرتم في تبليغ وحيي و أداء أمانتي ؟ فيقولوا ربّنا ما فرطنا في وحيك من شي ء و إنّما فرط فيه فلان و فلان بعد مضيّ نبيّهم ،

فيظهر شناعه فعلهم و فضاحة عملهم لجميع أهل المحشر و يستحقّوا بذلك الخزى العظيم و العذاب الأليم مضافا إلى استحقاقهم للنّكال و العقاب بتفريطهم في أمر الرّسالة و تقصيرهم في غصب الخلافة .

فان قلت : سلّمنا أنّ عليّا عليه السّلام لم يتمكن من تصحيحه و أنّ بقائه على التّحريف كان مشتملا على المصلحة التي ذكرتها ، و لكن بقي هنا شي‏ء و هو أنّ الأئمة لم لم يدفعوا ما عندهم من الكتاب المنظم المحفوظ السّالم عن التّحريف إلى الامّة و ما كان المانع لهم من ذلك ؟

قلت : السّر في عدم إظهارهم عليهم السلام له وجوه كثيرة :

منها أنّه لو أظهر ذلك الكتاب مع بقاء هذا الكتاب المحرّف لوقع الاختلاف بين النّاس و يكون ذلك سببا لرجوع النّاس إلى كفرهم الأصلي و أعقابهم القهقرى .

و منها أنّ شوكة النّفاق يومئذ كان أكثر فلو أظهروه لأحدث المنافقون فيه مثل ما أحدثه رئيسهم قبلهم .

[221]

و منها أنّه مع إظهاره أيضا لا يكون له رواج ، لمكان شهرة ذلك المحرّف إلى غير هذه من الأسرار التي تستفاد من الأخبار .

و كيف كان فقد ظهر و تحقّق ممّا ذكرنا كله أنّ حدوث التّحريف و النّقصان في القرآن ممّا لا غبار عليه .

و أمّا الزّيادة ففيها تردّد و الأقوى العدم إذ الدّليل عليها ليس إلاّ عدّة روايات و هي لا تقاوم الاجماعات التي ادّعاها الشّيخ و الصّدوق و الطبرسي و المحقّق الكاظمي .

 

[page 219]

To be fair, the denial of corruption in terms of deletion can be countered by the proofs and narrations that we stated earlier and they have reached the level of Tawatur, also by adding the narrations of when the nation will be brought to the fountain(Hawd) and they will say after the Prophet SAWS asks them on what they did with the two weighty things: “As for the bigger one we burned/changed it, as for the smaller one we killed them.” and these narrations are also Mutawatir, even if we were to say that doesn’t reach Tawatur yet by adding them to the previous narrations they become Mutawatir and they would clearly prove the deletion from the Quran.

If the Quran in our hands today was the exact same as the one that was revealed from the sky without corruption or deletion, then I ask: for what purpose would they mess with it and burn it? by doing so this has become the biggest criticism against them.

You would say: “If this Quran was indeed corrupt, then how can it be permissible for us to read it? it is required that we read it the way it was revealed.”

I say: The Imams permitted us to read what is present in our hands and they did not permit us to read it the way it was revealed, one of the proofs for this is what is narrated in the Mursal hadith in al-Kafi from Sahl bin Ziad from Muhammad bin Suleiman from some of his companions from Abu al-Hassan (as) that he asked him: “May I be a sacrifice for you, we hear the verses from the Quran unlike the ones we have, and we are not able to read them in the form that reached us from you(Imams), are we sinful?”

He (as) replied: “No, recite it as you have been taught. there shall come one who shall teach you.”

And in it also is with the Isnad to Salim bin Salamah: “A man recited to abu ‘Abdullah (as) and I heard words unlike those read by the people.” He (as) told the man: “Meh! stop this recitation and recite it like the rest of the people until al-Qaem rises. When he does he shall revealed the true Quran written by ‘Ali.”

If you say: “We agree with you that it is corrupt, so why didn’t Ameer al-Mumineen (as) correct it? was he not the Caliph and there was no one to stop him?”

[page 220]

I say: “He (as) did not do this for the purpose of Taqqiyah, because doing so will make the first three look horrible. He also could not abolish the prayer of Duha, and was not able to establish the Mutah of Hajj and the Mutah of women. He was not able to remove Shurayh from position of Judge nor Mu’awiyah from position of Ameer…”
.
.
[Then al-Mirza says after a couple of lines]
.
I say: “The reason why they (as) did not reveal it is based on many points.
from them: If that book was revealed while this corrupt one was present, then there would be difference among the people and they may return to their previous state of Kufr.
from them: the hypocrites were extremely dominant at the time so if they revealed it then the hypocrites would have changed it like their leaders before them did.

[page 221]

from them:  if it was revealed it wouldn’t spread much because of the popularity of the corrupted one, and there are many other reasons.
And no matter what the case, it is apparent and proven from all we have stated that there is no dust on the fact that the Quran is corrupted in terms of deletion.
As for the saying of corruption in terms of addition then this is not a strong opinion and is only based on a few narrations that cannot counter the consensus stated by al-Sheikh and  al-Saduq and al-Tabrasi and al-Muhaqqiq al-Kathimi.”

Source: Minhaj al-Bara’ah fi Sharh Nahjul Balagha “منهاج البراعة في شرح نهج البلاغة” by al-Mirza Habibullah al-Khoei, al-Wafaa Beirut Lebanon, volume 2, pages 216 to 220.

Salam ‘Aleykum,

By Hani 
Original Article link
Posted here by 13S2010

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Shia women can not inherit land or property


Regarding Women and inheritance of Land in Shiism. Let’s Quote the Sahih hadiths from their most authentic book al Kafi.

The Author of al Kafi sheikh al kulayni made an entire chapter in Volume Seven called:

“باب أَنَّ النِّسَاءَ لَا يَرِثْنَ مِنَ الْعَقَارِ شَيْئاً”
“Chapter: That Women inherit nothing from real-estate/Land” 

(مجلسي حسن23/189 – بهبودي صحيح3/285)
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَرِثُ النِّسَاءُ مِنْ عَقَارِ الْأَرْضِ شَيْئاً .

Ali from his Father from Ibn Abu Umayr from Jameel from Zurarah and Muhammad bin Muslim from the Imam Abu Ja’afar PBUH that he said: “Women do not inherit anything of land or fixed property.”

Allamah al Bahbudi placed it in His SAHIH AL KAFI 3/285 and said SAHIH.
Allamah al Majlisi said the chain of narrators is Good in Mira’at al Uqool 23/189.

———————————————————————————-

– بهبودي صحيح3/285)
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَمِّهِ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ مُثَنًّى عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَيْسَ لِلنِّسَاءِ مِنَ الدُّورِ وَ الْعَقَارِ شَيْ‏ءٌ .

Humaid bin Ziad from al Hassan bin Muhammad bin Sama’ah from his uncle Ja’afar bin Sama’ah from al Muthna from Abdul Malik bin A’ayyun from one of the Two Imams may Allah be pleased with them: “Women will have nothing of houses or land.”

Al Allamah al Bahbudi says SAHIH and places it in his book SAHIH AL KAFI 3/285.

———————————————————————————-

– (مجلسي صحيح23/188 – بهبودي صحيح3/284)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ الْمَرْأَةَ لَا تَرِثُ مِمَّا تَرَكَ زَوْجُهَا مِنَ الْقُرَى وَ الدُّورِ وَ السِّلَاحِ وَ الدَّوَابِّ شَيْئاً وَ تَرِثُ مِنَ الْمَالِ وَ الْفُرُشِ وَ الثِّيَابِ وَ مَتَاعِ الْبَيْتِ مِمَّا تَرَكَ وَ يُقَوَّمُ النِّقْضُ وَ الْأَبْوَابُ وَ الْجُذُوعُ وَ الْقَصَبُ فَتُعْطَى حَقَّهَا مِنْهُ .

Some of our associates from Sahl bin Ziad and Muhamad bin Yahya from Ahmad bin Muhammad and Humeid bin Ziad from Ibn Sama’ah all of them from ibn Mahboub from Ali bin Ri’ab from Zurarah from Imam Abu Ja’afar PBUH that the woman does not inherit from what her husband leaves her from towns and houses and weapons and animals, instead she inherits from money and furniture and clothes and She will get the value of the bricks, the doors, the wood and the bamboo.

Al Majlisi said: SAHIH 23/188.
Al Bahbudi said: SAHIH 3/284.

——————————————————

By Hani
Posted here by 13S2010

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Zaynab committed bigger mistakes than Aisha & Hafsa according to Shia books


بسم الله الرحمن الرحیم

Zainab bint Jahsh, in the light of Shia authentic traditions, committed bigger mistakes than Ayesha and Hafsa (may Allah be well pleased with them)

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ أَ يَرَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنْ خَلَّى سَبِيلَنَا أَنَّا لَا نَجِدُ زَوْجاً غَيْرَهُ وَ قَدْ كَانَ اعْتَزَلَ نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فَلَمَّا قَالَتْ زَيْنَبُ الَّذِي قَالَتْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَالَ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ الْآيَتَيْنِ كِلْتَيْهِمَا فَقُلْنَ بَلْ نَخْتَارُ اللَّهَ وَ رَسُولَهُ وَ الدَّارَ الْآخِرَةَ .

Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ja‘far ibn Sama‘ah from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Zaynab bint Jahash once said, ‘Does the Messenger of Allah think that if he divorces us we will not find anyone other than him to marry us?’ He had stayed away from his wives for twenty-nine days. When Zaynab said this Allah, most Majestic, most Glorious, sent Jibril to Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He said, ‘Say to your wives, “If you want the worldly life and its beauty, then be prepared he will benefit you . . .” They said, ‘We choose Allah and His Messenger and the house in the hereafter.’”


عَنْهُ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ نَبِيٌّ فَقَالَ تَرِبَتْ يَدَاكِ إِذَا لَمْ أَعْدِلْ فَمَنْ يَعْدِلُ فَقَالَتْ دَعَوْتَ اللَّهَ يَا رَسُولَ اللَّهِ لِيَقْطَعَ يَدَيَّ فَقَالَ لَا وَ لَكِنْ لَتَتْرَبَانِ فَقَالَتْ إِنَّكَ إِنْ طَلَّقْتَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تِسْعاً وَ عِشْرِينَ لَيْلَةً ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها الْآيَتَيْنِ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ .

It is narrated from the narrator of the previous Hadith from al-Husayn ibn Sama‘ah from Wuhayb ibn Hafs from abu Basir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that once Zaynab bint Jahash said to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘You are not fair and you are the Prophet.’ He (the Messenger of Allah) replied, ‘May your hands become soiled, ‘If I am not fair then who is fair?’ She then asked, ‘O Messenger of Allah, did you pray that my hands get cut off?’ He (the Messenger of Allah) replied, ‘No, but they become soiled.’ She then said, ‘If you divorce us we will find in our people men as our match who will marry us.’ Revelation stopped coming for twenty-nine nights.’ Abu Ja‘far, ‘Alayhi al-Salam, then said, ‘Allah, most Majestic, most Glorious, disdained and rejected her words and sent revelation that said, ‘O Prophet, say to your wives, “If you want the worldly life and its beauty . . .” to the end of the two verses. They chose Allah and His Messenger then further things did not happen. Had they chosen themselves they would have become stranger to him (the Messenger of Allah).’”

Both narrations are from al-kafi, and declared muwathaq by Majlisi

How many conspiracy theories can be built upon these two authentic traditions? 

By Kalaam (Islamic-Forum.net)
Original Link
Posted here by 13S2010

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Filed under Rebuttals, Revealing Shia sect, Shiite's sahih hadith